Very quickly review גמרא דף מב. “אבל נותן (two dots – ten lines from top of the Amud) until “סבר רב יוסף למימר”
Quickly review תוס’ “נותן
Questions:
The דף מ עמ’ ב stated that a Kli Sheini does not cook. Why is it prohibited to pour cold water into a cup of Kli Sheini – hot water according to Beis Shammai?
Rashi says because of תתאה גבר
Tosfos – תוס’ “נותן – says it’s a gezaira drabanan so person won’t come to pour cold water into a Kli Rishon.
According to Rashi why does בית הלל permit pouring cold water into a cup of hot water?
How does Rashi answer the questions of Tosfos regarding תתאה גבר ?
What is the exact case of חמין לתוך צונן & צונן לתוך חמין?
Note – how Tosfos explains the case of pouring hot water into cold water and vice versa
Review תוס’ “אבל
Tosfos explains the אמבטיה in the Halacha of our Gemara is a Kli Sheini.
Why is it forbidden to pour cold water into the bath if it’s a Kli Sheini?
Bring a proof from Rashi whether the bath is a Kli Rishon or a Kli Sheini
Review גמרא דף מב. “אבל נותן (two dots – ten lines from top of the Amud) until “סבר רב יוסף למימר”
Learn תוס’ “נותן
Questions:
What is the point of dispute between בית שמאי and בית הלל in regards to pouring cold water into a cup of hot water – According to Rashi & according to Tosfos?
Note – how Tosfos explains the case of pouring hot water into cold water and vice versa
What is the point of argument between Rashi and Tosfos?
What possible answers could we suggest for Rashi from the questions of Tosfos?
Learn רמב”ן פ’ נצבים ל:יא-יד who learns the mitzvah of Teshuva from a pasuk in Sefer Devarim and the obligation to say vidui from the words “its in your mouth and heart ot do”
See the header introductory line of the Rambam of ה’ תשובה פרק א
See משך חכמה פרשת וילך לא:יז “ואמר who asks why should there be a specific mitzvah of Teshuva if one is required to stop and not commit the sin again because of the original command in the torah?
Why does the Gemara compare reciting vidui to immersing in a mikvah?
It seems saying Vidui without stopping to commit the aviera is considered worthless. Why does the Gemara compare reciting vidui to immersing in a mikvah which indicates there is some purification process?
Learn רמב”ן פ’ נצבים ל:יא-יד who learns the mitzvah of Teshuva from a pasuk in Sefer Devarim and the obligation to say vidui from the words “its in your mouth and heart ot do”
See the header introductory line of the Rambam of ה’ תשובה פרק א
See משך חכמה פרשת וילך לא:יז “ואמר who asks why should there be a specific mitzvah of Teshuva if one is required to stop and not commit the sin again because of the original command in the torah?
Why does the Gemara compare reciting vidui to immersing in a mikvah?
It seems saying Vidui without stopping to commit the aviera is considered worthless. Why does the Gemara compare reciting vidui to immersing in a mikvah which indicates there is some purification process?
See the header introductory line of the Rambam of ה’ תשובה פרק א
Why is it necessary to say vidui? Why is it not sufficient to just stop violating the aveira, regret violating in the past and commit to not to repeat the violation?
ery quickly review גמרא דף מב. “למימרא until the two dots (ten lines from top of the Amud)
Question:
Why does the Gemara assume if Shmuel rules like Rebbe Yehuda who is stringent by a מלאכה שאינה צריכה לגופה he must also rule like Rebbe Yehuda to be stringent by a דבר שאין מתכוון?
Learn תוס’ דף מב. “אפילו של עץ (until “ולרבי יהודה “- ninth narrow line)
Review גמרא דף מב. “למימרא until the two dots (ten lines from top of the Amud)
Questions:
What is the difference between a מלאכה שאינה צריכה לגופה and a דבר שאין מתכוון?
Why does the Gemara assume if Shmuel rules like Rebbe Yehuda who is stringent by a מלאכה שאינה צריכה לגופה he must also rule like Rebbe Yehuda to be stringent by a דבר שאין מתכוון?
Learn תוס’ דף מב. “אפילו של עץ (until “ולרבי יהודה “- ninth narrow line)
List two differences between how Rashi and the Ritva/Tosfos explained Rav and Shmuel on the גמרא דף מא עמוד ב
Learn גמרא דף מב. “למימרא until the two dots (ten lines from top of the Amud)
Questions:
What is the difference between a מלאכה שאינה צריכה לגופה and a דבר שאין מתכוון?
Why does the Gemara assume if Shmuel rules like Rebbe Yehuda who is stringent by a מלאכה שאינה צריכה לגופה he must also rule like Rebbe Yehuda to be stringent by a דבר שאין מתכוון?
Learn תוס’ דף מב. “אפילו של עץ (until “ולרבי יהודה “- ninth narrow line)
Learn ריטב”א “למימרא
Learn תוס’ רא”ש
What is the ruling in regards to a דבר שאין מתכוון when it is a פסיק רישא?
Why is the case of מצרף permitted according to Rebbe Shimon when it seems to be a פסיק רישא?
See ראש יוסף who sums up the Rishonim into three opinions.
In conclusion:
Is the prohibition in the Mishna a prohibition of leaving the water in this urn before Shabbos? Or just a prohibition of drinking the water from this urn?
Learn the Second Mishna on דף מא and the “גמרא דף מא. “מאי קאמר until “דף מא: “אמר רב (five lines from bottom of the Amud)
Is the prohibition in the Mishna a prohibition of leaving the water in this urn before Shabbos? Or just a prohibition of drinking the water from this urn?
Review the משנה דף מא. “מוליאר and the Gemara until the next Mishna
Questions:
Is the prohibition in the Mishna a prohibition of leaving the water in this urn before Shabbos? Or just a prohibition of drinking the water from this urn?
Is the Mishna in accordance with the opinion of the Rabanan who prohibit שהייה on an item that is not fully cooked or חנניה who permits שהייה if the food is cooked כמאכל בן דרוסאי
(At what stage is water considered cooked כמאכל בן דרוסאי?)
Learn תוס’ “מוליאר
Clarify Tosfos explanation of the Mishna and how it answers all his questions.
We have finished the Hachzara sugiya, but I still have a few questions on halacha lemaase, would it be possible to cover them?
I would like to discuss a few of these questions this week
1. When the oven is working on Shabbos (the oven is in Shabbos mode and the controls are covered), there is hot air coming out of the exhaust at the back of the oven. Is it allowed to put the food over the exhaust, or the exhaust opening has the status of kira which is not grufa vektuma?
2. What is the minimum depth of the pot which we turn upside down on the blech to put food on it?
3. Is there a maximum size of the pot which we turn upside down? For example, can it be a commercial baking pan that covers the whole blech?
4. Stam pot without food in it is muktze, correct? If yes, should the pot that will be turned upside down to put food on it be designated before Shabbos, or any pot can be used?
5. Can food be placed directly on blech far from the fire, where it is not yad soledet bo?
6. Can food be placed directly on blech not over the fire, where it is yad soledet bo?
As well as the questions below
The prevalent practice is to use a blech on a stovetop which would serve as קטום. What is the source that a sheet of metal would accomplish the same halachic status as placing ash on the coals?
See שולחן ערוך אורח חיים ס’ רנ”ג סע’ ג and משנה ברורה ס”ק פא
In many electrical appliances the heating elements are covered by a sheet of metal like a crock pot which the walls of the crock pot covers the coils. Does one need to cover/line the crock pot or is the sheet of metal/ walls considered a blech?
